THE FOURTH ECUMENICAL COUNCIL
THE COUNCIL OF CHALCEDON
A.D. 451
Emperors. -- Marcian and Pulcheria (in the East). Valentinian III. (in the West)
Pope. -- Leo I
Elenchus

EXTRACTS FROM THE ACTS
SESSION I.

(Labbe and Cossart, Concilia, Tom. IV., col. 93.)

Paschasinus, the most reverend bishop and legate of the Apostolic See, stood
up in the midst with his most reverend colleagues and said: We received directions
at the hands of the most blessed and apostolic bishop of the Roman city, which
is the head of all the churches, which directions say that Dioscorus is not
to be allowed a seat in this assembly, but that if he should attempt to take
his seat he is to be cast out. This instruction we must carry out; if now your
holiness so commands let him be expelled or else we leave. (1)

The most glorious judges and the full senate said: What special charge do
you prefer against the most reverend bishop Dioscorus?

Paschasinus, the most reverend bishop and legate of the Apostolic See, said:
Since he has come, it is necessary that objection be made to him.

The most glorious judges and the whole senate said: In accordance with what
has been said, let the charge under which he lies, be specifically made.

Lucentius, the most reverend bishop having the place of the Apostolic See,
said: Let him give a reason for his judgment. For he undertook to give sentence
against one over whom he had no jurisdiction. And he dared to hold a synod
without the authority of the Apostolic See, a thing which had never taken place
nor can take place. (2)

Paschasinus
the most reverend bishop, holding the place of the Apostolic See, said: We
cannot go counter
to the
decrees of the most blessed and apostolic
bishop ["Pope" for "bishop" in the Latin], who governs
the Apostolic See, nor against the ecclesiastical canons nor the patristic
traditions.

The most glorious judges and the full senate, said: It is proper that you
should set forth specifically in what he hath gone astray. Lucentius, the venerable
bishop and holding the place of the Apostolic See, said: We will not suffer
so great a wrong to be done us and you, as that he who is come to be judged
should sit down [as one to give judgment]. The glorious judges and the whole
senate said: If you hold the office of judge, you ought not to defend yourself
as if you were to be judged.

And when
Dioscorus the most religious bishop of Alexandria at the bidding of the most
glorious judges
and of the
sacred assembly (<greek>ths</greek> <greek>ieras</greek> <greek>sugklhtou</greek> (3))
had sat down in the midst, and the most reverend Roman bishops also had sat
down in their proper places, and kept silence, Eusebius, the most reverend
bishop of the city of Dorylaeum, stepping into the midst, said:

the then presented a petition, and the Acts of the Latrocinium were read.
Also the Acts of the council of Constantinople under Flavian against Eutyches
(col. 175).]

And when
they were read, the most glorious judges and immense assembly ((<greek>uperfuhs</greek> <greek>sugklhtos</greek>)
said: What do the most reverend bishops of the present holy synod say? When
he thus expounded the faith did Flavian, of holy memory, preserve, the orthodox
and catholic religion, or did he in any respect err concerning it?

Paschasinus the most reverend bishop, representing the Apostolic See, said;
Flavian of blessed memory hath most holily and perfectly expounded the faith.
His faith and exposition agrees with the epistle of the most blessed and apostolic
man, the bishop of Rome.

Anatolius the most reverend archbishop of Constantinople said; The blessed
Flavian hath beautifully and orthodoxly set forth the faith of our fathers.

Lucentius, the most reverend bishop, and legate of the Apostolic See, said;
Since the faith of Flavian of blessed memory agrees with the Apostolic See
and the tradition of the fathers it is just that the sentence by which he was
condemned by the heretics should be turned back upon them by this most holy
synod.

Maximus the most reverend bishop of Antioch in Syria, said: Archbishop Flavian
of blessed memory hath set forth the faith orthodoxly and in accordance with
the most beloved-of-God and most holy Archbishop Leo. And this we all receive
with zeal.

Thalassius, the most reverend bishop of Caesarea in Cappadocia said; Flavian
of blessed memory hath spoken in accordance with Cyril of blessed memory.

[And so, one after another, the bishops expressed their opinions. The reading
of the acts of the Council of Constantinople was then continued.]

And at
this point of the reading, Dioscorus, the most reverend Archbishop of Alexandria
said, I receive "the of two;" "the two" I
do not receive (<greek>to</greek> <greek>ek</greek> <greek>duo</greek> <greek>dekomai</greek> <greek>to</greek> <greek>duo</greek>, <greek>ou</greek> <greek>dekomai</greek>).
I am forced to be impudent, but the matter is one which touches my soul.

[After
a few remarks the reading was continued and the rest of the acts of the Latrocinium
of Ephesus
completed.
The judges then postponed to the morrow
the setting forth a decree on the faith but intimated that Dioscorus and his
associates should suffer the punishment to which they unjustly sentenced Flavian.
This met with the approval of all the bishops except those of Illyrica who
said: "We all have erred, let us all be pardoned." (col. 323.)]

The most glorious judges and the whole senate said; Let each one of the most
reverend bishops of the present synod, hasten to set forth how he believes,
writing without any fear, but placing the fear of God before his eyes; knowing
that our most divine and pious lord believes according to the ecthesis of the
three hundred and eighteen holy fathers at Nice, and according to the ecthesis
of the one hundred and fifty after them, and according to the Canonical epistles
and ectheses of the holy fathers Gregory, Basil, Athanasius, Hilary, Ambrose,
and according to the two canonical epistles of Cyril, which were confirmed
and published in the first Council of Ephesus, nor does he in any point depart
from the faith of the same. For the most reverend archbishop of Old Rome, Leo,
appears to have sent a letter to Flavian of blessed memory, with reference
to Eutyches's unbelieving doubt which was springing up against the Catholic
Church.

End of the first Actio.

EXTRACTS FROM THE ACTS.

SESSION II.

(L. and C., Concilia, Tom. IV., col. 338.)

When all
were seated before the rails of the most holy altar, the most superb and
glorious judges and
the
great (<greek>uperfuhs</greek>) senate
said; At a former meeting the question was examined of the condemnation of
the most reverend bishop Flavian of blessed memory and Eusebius, and it was
patent to you all with what justice and accuracy the examination was conducted:
and it was proved that they had been cruelly and improperly condemned. What
course we should pursue in this matter became clear after your deliberations.
Now however the question to be enquired into, studied, and decided, is how
the true faith is to be established, which is the chief end for which this
Council has been assembled. As we know that ye are to render to God a strict
account not only for your own souls in particular, but as well for the souls
of all of us who desire rightly to be taught all things that pertain to religion,
and that all ambiguity be taken away, by the agreement and consent of all the
holy fathers, and by their united exposition and doctrine; hasten therefore
without any fear of pleasing or displeasing, to set forth (<greek>ekqeqai</greek>)
the pure faith, so that they who do not seem to believe with all the rest,
may be brought to unity through the acknowledging of the truth. For we wish
you to know that the most divine and pious lord of the whole world and ourselves
hold the orthodox faith set forth by the 318 and by the 150 holy fathers, and
what also has been taught by the rest of the most holy and glorious fathers,
and in accordance with this is our belief.

The most
reverend bishops cried; Any other setting forth (<greek>ekqesin</greek> <greek>allhn</greek>)
no one makes, neither will we attempt it, neither will we dare to set forth
[anything new] (<greek>ekqesqai</greek>). For the fathers taught,
and in their writings are preserved, what things were set forth by them, and
further than this we can say nothing.

Cecropius,
the most reverend bishop of Sebastopol said: The matters concerning Eutyches
have been examined,
and
the most holy archbishop of Rome has given
a form (<greek>tupon</greek>) which we follow and to his letter
we all [i. e. those in his neighbourhood] have subscribed.

The most
reverend bishops cried: These are the opinions of all of us. The expositions
(<greek>ekteqenta</greek>)
already made are quite sufficient: it is not lawful to make any other.

The most glorious judges and great senate said, If it pleases your reverence,
let the most holy patriarch of each province, choosing one or two of his own
province and going into the midst, and together considering the faith, make
known to all what is agreed upon. So that if, as we desire, all be of one mind,
all ambiguity may be removed: But if some entertain contrary opinions (which
we do not believe to be the case) we may know what their opinions are.

The most reverend bishops cried out, we make no new exposition in writing.
This is the law, [i. e. of the Third Synod] which teaches that what has been
set forth is sufficient. The law wills that no other exposition should be made.
Let the sayings of the Fathers remain fast.

Florentius, the most reverend bishop of Sardis, said, since it is not possible
for those who follow the teaching of the holy Synod of Nice, which was confirmed
rightly and piously at Ephesus, to draw up suddenly a declaration of faith
in accordance with the faith of the holy fathers Cyril and Celestine, and of
the letter of the most holy Leo, we therefore pray your magnificence to give
us thee, so that we may be able to arrive at the truth of the matter with a
fitting document, although so far as we are concerned, who have subscribed
the letter of the most holy Leo, nothing further is needed.

Cecropius, the most reverend bishop of Sebastopol, said, The faith has been
well defined by the 318 holy fathers and confirmed by the holy fathers Athanasius,
Cyril, Celestine, Hilary, Basil, Gregory, and now once again by the most holy
Leo: and we pray that those things which were decreed by the 318 holy fathers,
and by the most holy Leo be read.

The most
glorious judges and great Senate said: Let there be read the expositions
(<greek>ekteqenta</greek>)
of the 318 fathers gathered together at Nice.

Eunomius, the most reverend bishop of Nicomedia read from a book [the Exposition
of faith of the 318 fathers. (1)]

The Exposition
of faith of the Council held at Nice. "In the consulate
of Paul and Julian" etc. "We believe in one God," etc. "But
those who say," etc.

The most
reverend bishops cried out; This is the orthodox faith; this we all believe:
into this we
were baptized;
into this we baptize: Blessed Cyril so
taught: tiffs is the true faith: this is the holy faith: this is the everlasting
faith: into this we were baptized: into this we baptize: we all so believe:
so believes Leo, the Pope (<greek>o</greek> <greek>papas</greek>):
Cyril thus believed: Pope Leo so interpreted it.

The most glorious judges and great senate said, Let there be read what was
set forth by the 150 holy fathers.

Aetius, the reverend deacon of Constantinople read from a book [the creed
of the 150 fathers. (2)]

The holy
faith which the 150 fathers set forth as consonant to the holy and great
Synod of Nice. "We believe in one God," etc.

All the most reverend bishops cried out: This is the faith of all of us: we
all so believe.

The reverend archdeacon Aetius said, There remains the letter of Cyril of
holy and blessed memory, sometime bishop of the great city Alexandria, which
he wrote to Nestorius, which was approved by all the most holy bishops assembled
in the first Council at Ephesus, called to condemn the same Nestorius, and
which was confirmed by the subscription of all. There is also another letter
of the same Cyril, of blessed memory, which he wrote to John, of blessed memory,
sometime bishop of the great city of Antioch, which likewise was confirmed.
If it be so ordered, I shall read these.

The most glorious judges and great senate said, Let the letters of Cyril of
blessed memory be read. Aetius, the Archdeacon of the imperial city Constantinople
read.

To the most reverend and most religious fellow-priest Nestorius, Cyril sends
greeting in the Lord.

[<greek>katafluarousi</greek> <greek>mho</greek> <greek>k</greek>. <greek>t</greek>. <greek>l</greek>.
Lat. Obloquuntur quidem, etc. This letter is found among the acts of the Council
of Ephesus.]

Likewise the same Archdeacon Aetius read [the letter of the same holy Cyril
of blessed memory to John of Antioch, on the peace].

(Found
in Labbe and Cossart, Concilia, Tom. IV., col. 343 and col. 164; and in Migne,
Pat. Graece., Tom.
LXXVII.
[Cyrilli Opera, Tom. X.], col. 173. This
is the letter which is often styled "the Ephesine Creed.")

"Let the heavens rejoice, and let the earth be glad" for the middle
wall of partition has been taken away, and grief has been silenced, and all
kind of difference of opinion has been removed; Christ the Saviour of us all
having awarded peace to his churches, through our being called to this by our
most devout and beloved of God kings, who are the best imitators of the piety
of their ancestors in keeping the right faith in their souls firm and immovable,
for they chiefly give their mind to the affairs of the holy Churches, in order
that they may have the noted glory forever and show forth their most renowned
kingdom, to whom also Christ himself the Lord of powers distributes good things
with plenteous hand and gives to prevail over their enemies and grants them
victory. For he does not lie in saying: "As I live saith the Lord, them
that honour me, I will honour." For when my lord, my most-beloved-of-God,
fellow-minister and brother Paul, had arrived in Alexandria, we were filled
with gladness, and most naturally at the coming of such a man as a mediator,
who was ready to work beyond measure that he might overcome the envy of the
devil and heal our divisions, and who by removing the offences scattered between
us, would crown your Church and ours with harmony and peace.

Of the
reason of the disagreement it is superfluous to speak. I deem it more useful
both to think and speak
of things suitable to the time of peace. We
were therefore delighted at meeting with that distinguished and most pious
man, who expected perhaps to have no small struggle, persuading us that it
is necessary to form a an alliance for the peace of the Church, and to drive
away the laughter of the heterodox, and for this end to blunt the goads of
the stubbornness of the devil. He found us ready for this, so as absolutely
to need no labour to be bestowed upon us. For we remembered the Saviour's saying; "My
peace I give unto you, my peace I leave with you." We have been taught
also to say in prayers: "O Lord our God give us peace, for thou hast given
us all things." So that if anyone should be in the participation of the
peace furnished from God, he is not lacking in any good. That as a matter of
fact, the disagreement of the Churches happened altogether unnecessarily and
in-opportunely, we now have been fully satisfied by the document brought by
my lord, the most pious bishop Paul, which contains an unimpeachable confession
of faith, and this he asserted to have been prepared, by your holiness and
by the God-beloved Bishops there. The document is as follows, and is set down
verbatim in this our epistle.

Concerning the Virgin Mother of God, we thus think and speak; and of the man-net
of the Incarnation of the Only Begotten Son of God, necessarily, not by way
of addition but for the sake of certainty, as we have received from the beginning
from the divine Scriptures and from the tradition of the holy fathers, we will
speak briefly, adding nothing whatever to the Faith set forth by the holy Fathers
in Nice. For, as we said before, it suffices for all knowledge of piety and
the refutation of all false doctrine of heretics. But we speak, not presuming
on the impossible; but with the confession of our own weakness, excluding those
who wish us to cling to those things which transcend human consideration.

We confess, therefore, our Lord Jesus Christ, the Only Begotten Son of God,
perfect God, and perfect Man of a reasonable soul and flesh consisting; begotten
before the ages of the Father according to his Divinity, and in the last days,
for us and for our salvation, of Mary the Virgin according to his humanity,
of the same substance with his Father according to his Divinity, and of the
same substance with us according to his humanity; for there became a union
of two natures. Wherefore we confess one Christ, one Son, one Lord.

According to this understanding of this unmixed union, we confess the holy
Virgin to be Mother of God; because God the Word was incarnate and became Man,
and from this conception he united the temple taken from her with himself.

For we know the theologians make some things of the Evangelical and Apostolic
teaching about the Lord common as per-raining to the one person, and other
flyings they divide as to the two natures, and attribute the worthy ones to
God on account of the Divinity of Christ, and the lowly ones on account of
his humanity [to his humanity].

These
being your holy voices, and finding ourselves thinking the same with them
("One Lord, One Faith, One Baptism,")
we glorified God the Saviour of all, congratulating one another that our
churches and yours have the Faith
which agrees with the God-inspired Scriptures and the traditions of our holy
Fathers.

Since I learned that certain of those accustomed to find fault were humming
around like vicious wasps, and vomiting out wretched words against me, as that
I say the holy Body of Christ was brought from heaven, and not of the holy
Virgin, I thought it necessary to say a few words concerning this to them:

O fools, and only knowing how to misrepresent, how have ye been led to such
a judgment, how have ye fallen into so foolish a sickness? For it is necessary,
it is undoubtedly necessary, to understand that almost all the opposition to
us concerning the faith, arose from our affirming that the holy Virgin is Mother
of God. But if from heaven and not from her the holy Body of the Saviour of
all was born, how then is she understood to be Mother of God? What then did
she bring forth except it be true that she brought forth the Emmanuel according
to the flesh? They are to be laughed at who babble such things about me.

For the
blessed prophet Isaiah does not lie in saying "Behold the Virgin
shall conceive and bear a Son, and shall call his name Emmanuel, which being
interpreted is God with us." Truly also the holy Gabriel said to the Blessed
Virgin: "Fear not, Mary, for thou hast found favour with God. And, behold,
thou shall conceive in thy womb, and bring forth a Son, and shall call his
name Jesus. He shall save his people from their sins."

For when
we say our Lord Jesus Christ descended from heaven, and from above, we do
not so say this
as if
from above and from heaven was his Holy Flesh taken,
but rather by way of following the divine Paul, who distinctly declares: "the
first man is of the earth, earthy; the Second Man is the Lord from heaven."

We remember
too, the Saviour himself saying, "And no man hath ascended
up to heaven, but he that came down from heaven, even the Son of Man." Although
he was born according to his flesh, as just said, of the holy Virgin, yet God
the Word came down from above and from heaven. He "made himself of no
reputation, and took upon him the form of a servant," and was called the
Son of Man, yet remaining what he was, that is to say God. For he is unchanging
and unchangeable according to nature; considered already as one with his own
Flesh, he is said to have come down from heaven.

He is also called the Man from heaven, being perfect in his Divinity and perfect
in his Humanity, and considered as in one Person. For one is the Lord Jesus
Christ, although the difference of his natures is not unknown, from which we
say the ineffable union was made.

Will your holiness vouchsafe to silence those who say that a crasis, or mingling
or mixture took place between the Word of God and flesh. For it is likely that
certain also gossip about me as having thought or said such things.

But I
am far from any such thought as that, and I also consider them wholly to
rave who think a
shadow of change
could occur concerning the Nature of the
Word of God. For he remains that which he always was, and has not been changed,
nor can he ever be changed, nor is he capable of change. For we all confess
in addition to this, that the Word of God is impassible, even though when he
dispenses most wisely this mystery, he appears to ascribe to himself the sufferings
endured in his own flesh. To the same purpose the all-wise Peter also said
when he wrote of Christ as having "suffered in the flesh," and not
in the nature of his ineffable godhead. In order that he should be believed
to be the Saviour of all, by an economic appropriation to himself, as just
said, he assumed the sufferings of his own Flesh.

Like to
this is the prophecy through the voice of the prophet, as from him, "I
gave my back to the smiters, and my cheeks to them that plucked off the hair:
I hid not my face from shame and spitting." Let your holiness be convinced
nor let anyone else be doubtful that we altogether follow the teachings of
the holy fathers, especially of our blessed and celebrated Father Athanasius,
deprecating the least departure from it.

I might
have added many quotations from them also establishing my words, but that
it would have added
to the
length of my letter and it might become wearisome.
And we will allow the defined Faith, the symbol of the Faith set forth by our
holy Fathers who assembled some time ago at Nice, to be shaken by no one. Nor
would we permit ourselves or others, to alter a single word of those set forth,
or to add one syllable, remembering the saying: "Remove not the ancient
landmark which thy fathers have set," for it was not they who spoke but
the Spirit himself of God and the Father, who proceedeth also from him, and
is not alien from the Son, according to his essence. And this the words of
the holy initiators into mysteries confirm to us. For in the Acts of the Apostles
it is written: "And after they were come to Mysia, they assayed to go
into Bithynia; but the Spirit of Jesus suffered them not." And the divine
Paul wrote: "So then they that are in the flesh cannot please God. But
ye are not in the flesh, but in the Spirit, if so be that the Spirit of God
dwell in you. Now if any man have not the Spirit of Christ, he is none of his."

When some of those who are accustomed to turn from the right, twist my speech
to their views, I pray your holiness not to wonder; but be well assured that
the followers of every heresy gather the occasions of their error from the
God-inspired Scriptures, corrupting in their evil minds the things rightly
said through the Holy Spirit, and drawing down upon their own heads the unquenchable
flame.

Since we have leaned that certain, after having corrupted it, have set forth
the orthodox epistle of our most distinguished Father Athanasius to the Blessed
Epictetus, so as thereby to injure many; therefore it appeared to the brethren
to be useful and necessary that we should send to your holiness a copy of it
from some correct ancient transcripts which exist among us. Farewell.

EXTRACTS FROM THE ACTS.

SESSION II. (continued).

(L. and C., Conc., Tom. IV., col. 343.)

And when
these letters [i.e. Cyril's letter to Nestorius <greek>kaGaFlnaronoi</greek> and
his letter to John of Antioch E<greek>uFraineoqwsan</greek>] had
been read, the most reverend bishops cried out: We all so believe: Pope Leo
thus believes: anathema to him who divides and to him who confounds: this is
the faith of Archbishop Leo: Leo thus believes: Leo and Anatolius so believe:
we all thus believe. As Cyril so believe we, all of us: eternal be the memory
of Cyril: as the epistles of Cyril teach such is our mind, such has been our
faith: such is our faith: this is the mind of Archbishop Leo, so he believes,
so he has written.

The most glorious judges and the great senate said: Let there be read also
the epistle of the most worthy Leo, Archbishop of Old Rome, the Imperial City.

Beronician, the most devout clerk of the sacred consistory, read from a book
handed him by Aetius, Archdeacon of the holy Church of Constantinople, the
encyclical or synodical letter of the most holy Leo, the Archbishop, written
to Flavian, Archbishop of Constantinople.

Having
read your Affection's letter, the late arrival of which is matter of surprise
to us, and having
gone through
the record of the proceedings of the
bishops, we have now, at last, gained a clear view of the scandal which has
risen up among you, against the integrity of the faith; and what at first seemed
obscure has now been elucidated and explained. By this means Eutyches, who
seemed to be deserving of honour under the title of Presbyter, is now shown
to be exceedingly thoughtless and sadly inexperienced, so that to him also
we may apply the prophet's words, "He refused to understand in order to
act well: he meditated unrighteousness on his bed." What, indeed, is more
unrighteous than to entertain ungodly thoughts, and not to yield to persons
wiser and more learned? But into this folly do they fall who, when hindered
by some obscurity from apprehending the truth, have recourse, not to the words
of the Prophets, not to the letters of the Apostles, nor to the authority of
the Gospels, but to themselves; and become teachers of error, just because
they have not been disciples of the truth. For what learning has he received
from the sacred pages of the New and the Old Testament, who does not so much
as understand the very beginning of the Creed? And that which, all the world
over, is uttered by the voices of all applicants for regeneration, is still
not grasped by the mind of this aged man. If, then, he knew not what he ought
to think about the Incarnation of the Word of God, and was not willing, for
the sake of obtaining the light of intelligence, to make laborious search through
the whole extent of the Holy Scriptures, he should at least have received with
heedful attention that general Confession common to all, whereby the whole
body of the faithful profess that they "believe in God the Father Almighty,
and in Jesus Christ Iris only Son our Lord, who was born of the Holy Ghost
and the Virgin Mary." By which three clauses the engines of almost all
heretics are shattered. For when God is believed to be both "Almighty" and "Father," it
is proved that the Son is everlasting together with himself, differing in nothing
from the Father, because he was born as "God from God," Almighty
from Almighty, Coeternal from Eternal; not later in time, not inferior in power,
not unlike him in glory, not divided from him in essence, but the same Only-begotten
and Everlasting Son of an Everlasting Parent was" born of the Holy Ghost
and the Virgin Mary." This birth in time in no way detracted from, in
no way added to, that divine and everlasting birth; but expended itself wholly
in the work of restoring man, who had been deceived; so that it might both
overcome death, and by its power "destroy the devil who had the power
of death." For we could not have overcome the author of sin and of death,
unless he who could neither be contaminated by sin, nor detained by death,
had taken upon himself our nature, and made it his own. For, in fact, he was "conceived
of the Holy Ghost" within the womb of a Virgin Mother, who bore him as
she had conceived him, without loss of virginity. (2) But if he (Eutyches)
was not able to obtain a true conception from this pure fountain of Christian
faith because by his own blindness he had darkened for himself the brightness
of a truth so clear, he should have submitted himself to the Evangelist's teaching;
and after reading what Matthew says, "The book of the generation of Jesus
Christ, the Son of David, the Son of Abraham," he should also have sought
instruction from the Apostle's preaching; and after reading in the Epistle
to the Romans, "Paul, a servant of Jesus Christ, called an Apostle, separated
unto the gospel of God, which he had promised before by the prophets in the
Holy Scriptures, concerning his Son, who was made unto him of the seed of David
according to the flesh," he should have bestowed some devout study on
the pages of the Prophets; and finding that God's promise said to Abraham, "in
thy seed shall all nations be blessed," in order to avoid all doubt as
to the proper meaning of this "seed," he should have at-tended to
the Apostle's words, "To Abraham and to his seed were the promises made.
He saith not, 'and to seeds,' as in the case of many, but as in the case of
one, 'and to thy seed,' which is Christ." He should also have apprehended
with his inward ear the declaration of Isaiah, "Behold, a Virgin shall
conceive and bear a Son, and they shall call his name Emmanuel, which is, being
interpreted, God with us;" and should have read with faith the words of
the same prophet, "Unto us a Child has been born, unto us a Son has been
given, whose power is on his shoulder; and they shall call his name Angel of
great counsel, Wonderful, Counsellor, Strong God, Prince of Peace, Father of
the age to come." And he should not have spoken idly to the effect that
the Word was in such a sense made flesh, that the Christ who was brought forth
from the Virgin's womb had the form of a man, and had not a body really derived
from his Mother's body. Possibly his reason for thinking that our Lord Jesus
Christ was not of our nature was this--that the Angel who was sent to the blessed
and ever Virgin Mary said, "The Holy Ghost shall come upon thee, and the
power of rite Highest shall overshadow thee, and therefore also that holy thing
which shall be born of thee shall be called the Son of God;" as if, because
the Virgin's conception was caused by a divine act, therefore the flesh of
him whom she conceived was not of the nature of her who conceived him. But
we are not to understand that "generation," peerlessly wonderful,
and wonderfully peerless, in such a sense as that the newness of the mode of
production did away with the proper character of the kind. For it was the Holy
Ghost who gave fecundity to the Virgin, but it was from a body that a real
body was derived; and "when Wisdom was building herself a house," the "Word
was made flesh, and dwelt among us,that is, in that flesh which he assumed
from a human being, and which he animated with the spirit of rational life.
Accordingly while the distinctness of both natures and substances was preserved,
and both met in one Person, lowliness was assumed by majesty, weakness by power,
mortality by eternity; and, in order to pay the debt of our condition, the
inviolable nature was united to the passible, so that as the appropriate remedy
for our ills, one and the same "Mediator between God and man, the Man
Christ Jesus," might from one element be capable of dying and also from
the other be incapable. Therefore in the entire and perfect nature of very
man was born very God, whole in what was his, whole in what was ours. By "ours" we
mean what the Creator formed in us at the beginning and what he assumed in
order to restore; for of that which the deceiver brought in, and man, thus
deceived, admitted, there was not a trace in the Saviour; and the fact that
he took on himself a share in our infirmities did not make him a par-taker
in our transgressions. He assumed "the form of a servant" without
the defilement of sin, enriching what was human, not impairing what was divine:
because that "emptying of himself," whereby the Invisible made himself
visible, and the Creator and Lord of all things willed to be one among mortals,
was a stooping down in compassion, not a failure of power. Accordingly, the
same who, remaining in the form of God, made man, was made man in the form
of a servant. For each of the natures retains its proper character without
defect; and as the form of God does not take away the form of a servant, so
the form of a servant does not impair the form of God. For since the devil
was glorying in the fact that man, deceived by his craft, was bereft of divine
gifts and, being stripped of his endowment of immortality, had come under the
grievous sentence of death, and that he himself, amid 'his miseries, had found
a sort of consolation in having a transgressor as his companion, and that God,
according to the requirements of the principle of justice, had changed his
own resolution in regard to man, whom he had created in so high a position
of honour; there was need of a dispensation of secret counsel, in order that
the unchangeable God, whose will could not be deprived of its own benignity,
should fulfil by a more secret mystery his original plan of loving kindness
toward us, and that man, who had been led into fault by the wicked subtlety
of the devil, should not perish contrary to God's purpose. Accordingly, the
Son of God, descending from his seat in heaven, and not departing from the
glory of the Father, enters this lower world, born after a new order, by a
new mode of birth. After a new order; because he who in his own sphere is invisible,
became visible in ours; He who could not be enclosed in space, willed to be
enclosed; continuing to be before times, he began to exist in time; the Lord
of the universe allowed his infinite majesty to be overshadowed, and took upon
him the form of a servant; the impassible God did not disdain to be passible
Man and the immortal One to be subjected to the laws of death. And born by
a new mode of birth; because inviolate virginity, while ignorant of concupiscence,
supplied the matter of his flesh. What was assumed from the Lord's mother was
nature, not fault; nor does the wondrousness of the nativity of our Lord Jesus
Christ, as born of a Virgin's womb, imply that his nature is unlike ours. For
the selfsame who is very God, is also very man; and there is no illusion in
this union, while the lowliness of man and the loftiness of Godhead meet together.
For as "God" is not changed by the compassion [exhibited], so "Man" is
not consumed by the dignity [bestowed]. For each "form" does the
acts which belong to it, in communion with the other; the Word, that is, performing
what belongs to the Word, and the flesh carrying out what belongs to the flesh;
the one of these shines out in miracles, the other succumbs' to injuries. And
as the Word does not withdraw from equality with the Father in glory, so the
flesh does not abandon the nature of our kind. For, as we must often be saying,
he is one and the same, truly Son of God, and truly Son of Man. God, inasmuch
as "in the beginning was the Word, and the Word was with God, and the
Word was God." Man, inasmuch as "the Word was made flesh, and dwelt
among us." God, inasmuch as "all things were made by him, and without
him nothing was made." Man, inasmuch as he was "made of a woman,
made under the law." The nativity of the flesh is a manifestation of human
nature; the Virgin's child-bearing is an indication of Divine power. The infancy
of the Babe is exhibited by the humiliation of swaddling clothes: the greatness
of the Highest is declared by the voices of angels. He whom Herod impiously
designs to slay is like humanity in its beginnings; but he whom the Magi rejoice
to adore on their knees is Lord of all. Now when he came to the baptism of
John his forerunner, lest the fact that the Godhead was covered with a veil
of flesh should be concealed, the voice of the Father spake in thunder from
heaven, "This is my beloved Son, in whom I am well pleased." Accordingly,
he who, as man, is tempted by the devil's subtlety, is the same to whom, as
God, angels pay duteous service. To hunger, to thirst, to be weary, and to
sleep, is evidently human. But to satisfy five thousand men with five loaves,
and give to the Samaritan woman that living water, to draw which can secure
him that drinks of it from ever thirsting again; to walk on the surface of
the sea with feet that sink not, and by rebuking the storm to bring down the "uplifted
waves," is unquestionably Divine. As then--to pass by many points --it
does not belong to the same nature to weep with feelings of pity over a dead
friend and, after the mass of stone had been removed from the grave where he
had lain four days, by a voice of command to raise him up to life again; or
to hang on the wood, and to make all the elements tremble after daylight had
been turned into night; or to be transfixed with nails, and to open the gates
of paradise to the faith of the robber; so it does not belong to the same nature
to say, "I and the Father are one," and to say, "the Father
is greater than I." For although in the Lord Jesus Christ there is one
Person of God and man, yet that whereby contumely attaches to both is one thing,
and that whereby glory attaches to both is another; for from what belongs to
us he has that manhood which is inferior to the Father; while from the Father
he has equal Godhead with the Father. Accordingly, on account of this unity
of Person which is to be understood as existing in both the natures, we read,
on the one hand, that "the Son of Man came down from heaven," inasmuch
as the Son of God took flesh from that Virgin of whom he was born; and on the
other hand, the Son of God is said to have been crucified and buried, inasmuch
as he underwent this, not in his actual Godhead; wherein the Only-begotten
is coeternal and consubstantial with the Father, but in the weakness of human
nature. Wherefore we all, in the very Creed, confess that" the only-begotten
Son of God was crucified and buried," according to that saying of the
Apostle, "for if they had known it, they would not have crucified the
Lord of Majesty." But when our Lord and Saviour himself was by his questions
instructing the faith of the disciples, he said, "Whom do men say that
I the Son of Man am?" And when they had mentioned various opinions held
by others, he said, "But whom say ye that I am?" that is, "I
who am Son of Man, and whom you see in the form of a servant, and in reality
of flesh, whom say ye that I am?" Whereupon the blessed Peter, as inspired
by God, and about to benefit all nations by his confession, said, "Thou
art the Christ, the Son of the living God." Not undeservedly, therefore,
was he pronounced blessed by the Lord, and derived from the original Rock that
solidity which belonged both to his virtue and to his name, who through revelation
from the Father confessed the selfsame to be both the Son of God and the Christ;
because one of these truths, accepted without the other, would not profit unto
salvation, and it was equally dangerous to believe the Lord Jesus Christ to
be merely God and not man, or merely man and not God. But after the resurrection
of the Lord--which was in truth the resurrection of a real body, for no other
person was raised again than he who had been crucified and had died--what else
was accomplished during that interval of forty days than to make our faith
entire and clear of all darkness ? For while he conversed with his disciples,
and dwelt with them, and ate with them, and allowed himself to be handled with
careful and inquisitive touch by those who were under the influence of doubt,
for this end he came in to the disciples when the doors were shut, and by his
breath gave them the Holy Ghost, and opened the secrets of Holy Scripture after
bestowing on them the light of intelligence, and again in his selfsame person
showed to them the wound in the side, the prints of the nails, and all the
flesh tokens of the Passion, saying, "Behold my hands and my feet, that
it is I myself; handle me and see, for a spirit hath not flesh and bones, as
ye see me have:" that the properties of the Divine and the human nature
might be acknowledged to remain in him without causing a division, and that
we might in such sort know that the Word is not what the flesh is, as to confess
that the one Son of God is both Word and flesh. On which mystery of the faith
this Eutyches must be regarded as unhappily having no hold, who does not recognise
our nature to exist in the Only-begotten Son of God, either by way of the lowliness
of mortality, or of the glory of resurrection. Nor has he been overawed by
the declaration of the blessed Apostle and Evangelist John, saying, "Every
spirit that confesseth that Jesus Christ has come in the flesh is of God; and
every spirit which dissolveth Jesus is not of God, and this is Antichrist." Now
what is to dissolve Jesus, but to separate the human nature from him, and to
make void by shameless inventions that mystery by which alone we have been
saved? Moreover, being in the dark as to the nature of Christ's body, he must
needs be involved in the like senseless blindness with regard to his Passion
also. For if he does not think the Lord's crucifixion to be unreal, and does
not doubt that he really accepted suffering, even unto death, for the sake
of the world's salvation; as he believes in his death, let him acknowledge
his flesh also, and not doubt that he whom he recognises as having been capable
of suffering is also Man with a body like ours; since to deny his true flesh
is also to deny Iris bodily sufferings. If then he accepts the Christian faith,
and does not turn away his ear from the preaching of the Gospel, let him see
what nature it was that was transfixed with nails and hung on the wood of the
cross; and let him understand whence it was that, after the side of the Crucified
had been pierced by the soldier's spear, blood and water flowed out, that the
Church of God might be refreshed both with a Laver and with a Cup. Let him
listen also to the blessed Apostle Peter when he declares, that "sanctification
by the Spirit" takes place through the "sprinkling of the blood of
Christ," and let him not give a mere cursory reading to the words of the
same Apostle, "Knowing that ye were not redeemed with corruptible things,
as silver and gold, from your vain way of life received by tradition from your
fathers, but with the precious blood of Jesus Christ as of a Lamb without blemish
and without spot." Let him also not resist the testimony of Blessed John
the Apostle, "And the blood of Jesus the Son of God cleanseth us from
all sin." And again, "This is the victory which overcometh the world,
even our faith;" and, "who is he that overcometh the world, but he
that believeth that Jesus is the Son of God? This is he that came by water
and blood, even Jesus Christ; not in water only, but in water and blood; and
it is the Spirit that beareth witness, because the Spirit is truth. For there
are three that bear witness--the Spirit, the water, and the blood; and the
three are one." That is, the Spirit of sanctification, and the blood of
redemption, and the water of baptism; which three things are one, and remain
undivided, and not one of them is disjoined from connection with the others;
because the Catholic Church lives and advances by this faith, that Christ Jesus
we should believe neither manhood to exist without true Godhead, nor Godhead
without true manhood. But when Eutyches, on being questioned in your examination
of him, answered, "I confess that our Lord was of two natures before the
union, but after the union I confess one nature;" I am astonished that
so absurd and perverse a profession as this of his was not rebuked by a censure
on the part of any of his judges, and that an utterance extremely foolish and
extremely blasphemous was passed over, just as if nothing had been heard which
could give offence: seeing that it is as impious to say that the Only-begotten
Son of God was of two natures before the Incarnation as it is shocking to affirm
that, since the Word became flesh, there has been in him one nature only. But
lest Eutyches should think that what he said was correct, or was tolerable,
because it was not confuted by any assertion of yours, we exhort your earnest
solicitude, dearly beloved brother, to see that, if by God's merciful inspiration
the case is brought to a satisfactory issue, the inconsiderate and inexperienced
man be cleansed also from this pestilent notion of his; seeing that, as the
record of the proceedings has clearly shown, he had fairly begun to abandon
his own opinion when on being driven into a corner by authoritative words of
yours, he professed himself i ready to say what he had not said before, and
to give his adhesion to that faith from which he had previously stood aloof.
But when he would not consent to anathematize the impious dogma you understood,
brother, that he continued in his own misbelief, and deserved to receive sentence
of condemnation. For which if he grieves sincerely and to good purpose, and
understands, even though too late, how properly the Episcopal authority has
been put in motion, or if, in order to make full satisfaction, he shall condemn
viva voce, and under his own hand, all that he has held amiss, no compassion,
to whatever extent, which can be shown him when he has been set right, will
be worthy of blame, for our Lord, the true and good Shepherd, who laid down
his life for his sheep, and who came to save men's souls and not to destroy
them, wills us to imitate his own loving kindness; so that justice should indeed
constrain those who sin, but mercy should not reject those who are converted.
For then indeed is the true faith defended with the best results, when a false
opinion is condemned even by those who have followed it. But in order that
the whole matter may be piously and faithfully carried out, we have appointed
our brethren, Julius, Bishop, and Reatus, Presbyter (of the title of St. Clement)
and also my son Hilarus, Deacon, to represent us; and with them we have associated
Dulcitius, our Notary, of whose fidelity we have had good proof: trusting that
the Divine assistance will be with you, so that he who has gone astray may
be saved by condemning his own unsound opinion. May God keep you in good health,
dearly beloved brother. Given on the Ides of June, in the Consulate of the
illustrious men, Asterius and Protogenes.

[Next was read a long catena of quotations from the Fathers sustaining the
teaching of the Tome. (L. and C., Conc., Tom. IV., cols. 357-368.)]

EXTRACTS FROM THE ACTS

SESSION II. (continued).

(Labbe and Cossart, Concilia, Tom. IV., col. 368.)

After the reading of the foregoing epistle, the most reverend bishops cried
out: This is the faith of the fathers, this is the faith of the Apostles. So
we all believe, thus the orthodox believe. Anathema to him who does not thus
believe. Peter has spoken thus through Leo. So taught the Apostles. Piously
and truly did Leo teach, so taught Cyril. Everlasting be the memory of Cyril.
Leo and Cyril taught the same thing, anathema to him who does not so believe.
This is the true faith. Those of us who are orthodox thus believe. This is
the faith of the fathers. Why were not these things read at Ephesus [i.e. at
the heretical synod held there] ? These are the things Dioscorus hid away.

[Some explanations were asked by the Illyrian bishops and the answers were
found satisfactory, but yet a delay of a few days was asked for, and some bishops
petitioned for a general pardon of all who had been kept out. This proposition
made great confusion, in the midst of which the session was dissolved by the
judges. (Col. 371.)]

SESSION III.

[The imperial representatives do not seem to have been present, and after
Aetius the Archdeacon of Constantinople had opened the Session,]

Paschasinus
the bishop of Lilybaeum, in the province of Silicia, and holding the place
of the most
holy Leo, archbishop
of the Apostolic see of old Rome,
said in Latin what being interpreted is as follows: It is well known to this
beloved of God synod, that divine (1) letters were sent to the blessed and
apostolic pope Leo, inviting him to deign to be present at the holy synod.
But since ancient custom did not sanction this, nor the general necessity of
the time seemed to permit it, our littleness in the place of himself he [<greek>ta</greek> <greek>ths</greek> <greek>agias</greek> <greek>sunodou</greek>,
and therefore it is necessary that whatever things are brought into discussion
should be examined by our interference (<greek>dialalias</greek>).
[The Latin reads where I have placed the Greek of the ordinary text, thus, "commanded
our littleness to preside in his place over this holy council."] Therefore
let the book presented by our most beloved-of-God brother, and fellow-bishop
Eusebius be received, and read by the beloved of God archdeacon and primicerius
of the notaries, Aetius.

And Aetius, the archdeacon and primicerius of the notaries, took the book
and read as follows.

[Next
follows the petition of Eusebius et post nonnulla four petitions each addressed
to "The most holy and beloved-of-God ecumenical archbishop and
patriarch of great Rome Leo, and to the holy and ecumenical Synod assembled
at Chalcedon, etc., etc. ;" The first two by deacons of Alexandria, the
third by a quondam presbyter of the diocese, and the fourth by a layman also
of Alexandria. After this Dioscorus was again summoned and, as he did not come,
sentence was given against him, which was communicated to him in a letter contained
in the acts. (L. and C., Conc., Tom IV., col. 418.) The Bishops expressed their
opinions for the most part one by one, but the Roman Legates spoke together,
and in their speech occurs the following (Col. 426:)]

Wherefore the most holy and blessed Leo, archbishop of the great and elder
Rome, through us, and through this present most holy synod together with (2)
the thrice blessed and all-glorious Peter the Apostle, who is the rock and
foundation of the Catholic Church, and the foundation of the orthodox faith,
hath stripped him of the episcopate, and hath alienated from him all hieratic
worthiness. Therefore let this most holy and great synod sentence the before
mentioned Dioscorus to the canonical penalties.

[The bishops then, one by one, spoke in favour of the deposition of Dioscorus,
but usually on the ground of his refusal to appear when thrice summoned.]

And when all the most holy bishops had spoken on the subject, they signed
this which follows.

THE CONDEMNATION SENT BY THE HOLY AND ECUMENICAL SYNOD TO DIOSCORUS.

(Labbe and Cossart, Concilia, Tom. IV., col. 459.)

The holy and great and ecumenical Synod, which by the grace of God according
to the constitution of our most pious and beloved of God emperors assembled
together at Chalcedon the city of Bithynia, in the martyry of the most holy
and victorious Martyr Euphemia to Dioscorus.

We do
you to wit that on the thirteenth day of the month of October you were deposed
from the episcopate
and made
a stranger to all ecclesiastical order
(<greek>qesmou</greek>) by the holy and ecumenical synod, on account
of your disregard of the divine canons, and of your disobedience to this holy
and ecumenical synod and on account of the other crimes of which you have been
found guilty, for even when called to answer your accusers three times by this
holy and great synod according to the divine canons you did not come.

EXTRACTS FROM THE ACTS.

SESSION IV.

(Labbe and Cossart, Concilia, Tom. IV., col. 469.)

The most magnificent and glorious judges and the great Senate said:

Let the reverend council now declare what seems good concerning the faith,
since those things which have already been disposed of have been made manifest.
Paschasinus and Lucentius, the most reverend bishops, and Boniface the most
reverend presbyter, legates of the Apostolic See through that most reverend
man, bishop Paschasinus said: As the holy and blessed and Ecumenical Synod
holds fast and follows the rule of faith (fidei regulam in the Latin Acts)
which was set forth by the fathers at Nice, it also confirms the faith set
forth by the Synod of 150 fathers gathered at Constantinople at the bidding
of the great Theodosius of blessed memory. Moreover the exposition of their
faith, of the illustrious Cyril of blessed memory set forth at the Council
of Ephesus (in which Nestorius was condemned) is received. And in the third
place the writings of that blessed man, Leo, Archbishop of all the churches,
who condemned the heresy of Nestorius and Eutyches, shew what the true faith
is. Likewise the holy Synod holds this faith, this it follows -- nothing further
can it add nor can it take aught away.

When this had been translated into Greek by Beronician, the devout secretary
of the divine consistory, the most reverend bishops tried out: So we all believe,
so we were baptized, so we baptize, so we have believed, so we now believe.

The most glorious judges and the great senate said: Since we see that the
Holy Gospels have been placed alongside of your holiness, let each one of the
bishops here assembled declare whether the epistle of most blessed archbishop
Leo is in accordance with the exposition of the 318 fathers assembled at Nice
and with the decrees of the 150 fathers afterwards assembled in the royal city.

[To this question the bishops answered one by one, until 161 separate opinions
had been given, when the rest of the bishops were asked by the imperial judges
to give their votes in a body (col. 508).]

All the most reverend bishops cried out: We all acquiesce, we all believe
thus; we are all of the same mind. So are we minded, so we believe, etc., etc.

SESSION V.

(Labbe and Cossart, Concilia, Tom. IV., col. 555.)

Paschasinus and Lucentius the most reverend bishops and Boniface a presbyter,
vicars of the Apostolic See of Rome, said: If they do not agree to the letter
of that apostolic and blessed man, Pope Leo, give directions that we be given
our letters of dismission, and let a synod be held there [i. e. in the West].

[A long debate then followed as to whether the decree drawn up and presented
should be accepted. This seems to have been the mind of most of the bishops.
At last the commissioners proposed a committee of twenty-two to meet with them
and report to the council, and the Emperor imposed this with the threat that
otherwise they all should be sent home and a new council called in the West.
Even this did not make them yield (col. 560.)]

The most reverend bishops cried out: Many years to the Emperor! Either let
the definition [i.e. the one presented at this session] stand or we go. Many
years to the Emperor!

Cecropius, the most reverend bishop of Sebastopol, said: We ask that the definition
be read again and that those who dissent from it, and will not sign, may go
about their business; for we give our consent to these things which have been
so beautifully drafted, and make no criticisms.

The most blessed bishops of Illyria said: Let those who contradict be made
manifest. Those who contradict are Nestorians. Those who contradict, let them
go to Rome.

The most
magnificent and most glorious judges said: Dioscorus acknowledged that he
accepted the expression "of two natures," but
not that there were two natures. But the most holy archbishop Leo says that
there are two
natures in Christ unchangeably, inseparably, unconfusedly united in the one
only-begotten Son our Saviour. Which would you follow, the most holy Leo or
Dioscorus?

The most reverend bishops cried out: We believe as Leo. Those who contradict
are Eutychians. Leo hath rightly expounded the faith.

The most magnificent and glorious judges said: Add then to the definition,
according to the judgment of our most holy father Leo, that there are two natures
in Christ united unchangeably, inseparably, unconfusedly.

[The Committee then sat in the oratory of the most holy martyr Euphemis and
afterward,s reported a definition of faith which while teaching the same doctrine
was not the Tome of Leo (col. 562).]

THE DEFINITION OF FAITH OF THE COUNCIL OF CHALCEDON.

(Labbe and Cossart, Concilia, Tom. IV., col. 562.)

The holy, great, and ecumenical synod, assembled by the grace of God and the
command of our most religious and Christian Emperors, Marcian and Valentinan,
Augusti, at Chalcedon, the metropolis of the Bithynian Province, in the martyry
of the holy and victorious martyr Euphemia, has decreed as follows:

Our Lord
and Saviour Jesus Christ, when strengthening the knowledge of the Faith in
his disciples, to
the end
that no one might disagree with his neighbour
concerning the doctrines of religion, and that the proclamation of the truth
might be set forth equally to all men, said, "My peace I leave with you,
my peace I give unto you." But, since the evil one does not desist from
sowing tares among the seeds of godliness, but ever invents some new device
against the truth; therefore the Lord, providing, as he ever does, for the
human race, has raised up this pious, faithful, and zealous Sovereign, and
has called together unto him from all parts the chief rulers of the priesthood;
so that, the grace of Christ our common Lord inspiring us, we may cast off
every plague of falsehood from the sheep of Christ, and feed them with the
tender leaves of truth. And this have we done with one unanimous consent, driving
away erroneous doctrines and renewing the unerring faith of the Fathers, publishing
to all men the Creed of the Three Hundred and Eighteen, and to their number
adding, as their peers, the Fathers who have received the same summary of religion.
Such are the One Hundred and Fifty holy Fathers who afterwards assembled in
the great Constantinople and ratified the same faith. Moreover, observing the
order and every form relating to the faith, which was observed by the holy
synod formerly held in Ephesus, of which Celestine of Rome and Cyril of Alexandria,
of holy memory, were the leaders, we do declare that the exposition of the
right and blameless faith made by the Three Hundred and Eighteen holy and blessed
Fathers, assembled at Nice in the reign of Constantine of pious memory, shall
be pre-eminent: and that those things shall be of force also.

Since
after judgment had been delivered concerning him, there was need that all
should agree in the
right faith (for
which purpose the most pious emperor
had with the greatest pains assembled the holy Synod) with prayer and tears,
your holiness being present with us in spirit and co-operating with us through
those most God-beloved men whom you had sent to us, having as our protector
the most holy and most comely Martyr Euphemia, we gave ourselves up entirely
to this salutary work, all other matters being laid aside. And when the crisis
demanded that all the most holy bishops gathered together should set forth
an unanimous definition (<greek>sumfwnon</greek> <greek>oron</greek>)
for the explanation and clearer understanding of our confession of our Lord
Jesus Christ, our Lord God was found appearing to them that sought him not,
and even to them that asked not for him. And although some from the beginning
contentiously made opposition, he shewed forth nevertheless his truth and so
disposed flyings that an unanimous and uncontradicted writing was published
by us all, which confirmed the souls of the stable, and inviting to the way
of truth all who had declined therefrom. And when we had subscribed with unanimous
consent. the chart, we all with one consent, that is our whole synod, entered
the martyry of the most holy and triumphant martyr Euphemia, and when at the
prayer of our most pious and beloved of Christ Emperor Marcian, and of our
most pious and in all respects faithful Empress, our daughter and Augusta Pulcheria,
with joy, and hilarity we placed upon the holy altar the decision which we
had written for the confirmation of the faith of our fathers in accordance
with that holy letter you sent us; and then handed it to their piety, that
they might receive it as they had asked for it. And when they had received
it they gave glory with us to Christ the Lord, who had driven away the darkness
of wicked opinion, and had illustrated with the greatest unanimity the word
of truth, etc. which were decreed by the One Hundred and Fifty holy Fathers
at Constantinople, for the uprooting of the heresies which had then sprung
up, and for the confirmation of the same Catholic and Apostolic Faith of ours.

The Creed of the three hundred and eighteen Fathers at Nice.

We believe in one God, etc.

Item, the Creed of the one hundred and fifty holy Fathers who were assembled
at Constantinople.

We believe in one God, etc.

This wise
and salutary formula of divine grace sufficed for the perfect knowledge and
confirmation
of religion;
for it teaches the perfect [doctrine] concerning
Father, Son, and Holy Ghost, and sets forth the Incarnation of the Lord to
them that faithfully receive it. But, forasmuch as persons undertaking to make
void the preaching of the truth have through their individual heresies given
rise to empty babblings; some of them daring to corrupt the mystery of the
Lord's incarnation for us and refusing [to use] the name Mother of God (<greek>Qeotokos</greek>)
in reference to the Virgin, while others, bringing in a confusion and mixture,
and idly conceiving that the nature of the flesh and of the Godhead is all
one, maintaining that the divine Nature of the Only Begotten is, by mixture,
capable of suffering; therefore this present holy, great, and ecumenical synod,
desiring to exclude every device against the Truth, and teaching that which
is unchanged from the beginning, has at the very outset decreed that the faith
of the Three Hundred and Eighteen Fathers shall be preserved inviolate. And
on account of them that contend against the Holy Ghost, it confirms the doctrine
afterwards delivered concerning the substance of the Spirit by the One Hundred
and Fifty holy Fathers who assembled in the imperial City; which doctrine they
declared unto all men, not as though they were introducing anything that had
been lacking in their predecessors, but in order to explain through written
documents their faith concerning the Holy Ghost against those who were seeking
to destroy his sovereignty. And, From this passage can easily be understood
the very obscure passage in the letter of the Council to Leo, where it says
that the definition was delivered by St. Euphemia as her own confession of
faith. Vide note of the Ballerini on this epistle of Anatolius.

EXTRACTS FROM THE ACTS.

SESSION VI.

(Labbe and Cossart, Concilia, Tom. IV., col. 611.)

[The Emperor was present in person and addressed the Council and afterwards
suggested legislation under three heads, the drafts for which were read.]

After this reading, the capitulas were handed by our most sacred and pious
prince to the most beloved of God Anatolius, archbishop of royal Constantinople,
which is New Rome, and all the most God-beloved bishops cried out: Many years
to our Emperor and Empress, the pious, the Christian. May Christ whom thou
servest keep thee. These things are worthy of the faith. To the Priest, the
Emperor. Thou hast straightened out the churches, victor of thine enemies,
teacher of the faith. Many years to the pious Empress, the lover of Christ.
Many years to her that is orthodox. May God save your kingdom. Ye have put
down the heretics, ye have kept the faith. May hatred be far removed from your
empire, and may your kingdom endure for ever!

Our most sacred and pious prince said to the holy synod: To the honour of
the holy martyr Euphemia, and of your holiness, we decree that the city of
Chalcedon, in which the synod of the holy faith has been held, shall have the
honours of a metropolis, in name only giving it this honour, the proper dignity
of the city of Nicomedia being preserved. All cried out, etc., etc.

DECREE ON THE JURISDICTION OF JERUSALEM AND ANTIOCH.

SESSION VII.

(Labbe and Cossart, Concilia, Tom. IV., col. 618.)

The most magnificent and glorious judges said: . . . The arrangement arrived
at through the agreement of the most holy Maximus, the bishop of the city of
Antioch, and of the most holy Juvenal, the bishop of Jerusalem, as the attestation
of each of them declares, shall remain firm for ever, through our decree and
the sentence of the holy synod; to wit, that the most holy bishop Maximus,
or rather the most holy church of Antioch, shall have under its own jurisdiction
the two Phoenicias and Arabia; but the most holy Juvenal, bishop of Jerusalem,
or rather the most holy Church which is under him, shall have under his own
power the three Palestines, all imperial pragmatics and letters and penalties
being done away according to the bidding of our most sacred and pious prince.

THE DECREE WITH REGARD TO THE BISHOP OF EPHESUS.

SESSION XII.

(Labbe and Cossart, Concilia, Tom. IV., col. 706.)

The most glorious judges said: Since the proposition of the God-beloved archbishop
of royal Constantinople, Anatolius, and of the most reverend bishop Paschasinus,
holding the place of Leo, the most God-beloved archbishop of old Rome, which
orders that because both of them [i.e., Bassianus and Stephen] acted uncanonically,
neither of them should rule, nor be called bishop of the most holy church off
Ephesus, and since the whole holy synod taught that uncanonically they had
performed these ordinations, and had agreed with the speeches of the most reverend
bishops; the most reverend Bassianus and the most reverend Stephen will be
removed from the holy church of Ephesus; but they shall enjoy the episcopal
dignity, and from the revenues of the before-mentioned most holy church, for
their nourishment and consolation, they shall receive each year two hundred
gold pieces; and another bishop shall be ordained according to the canons for
the most holy church. (1)

And the whole holy synod cried out: This is a just sentence. This is a pious
scheme. These things are fair to look upon.

The most reverend bishop Bassianus said: Pray give order that what was stolen
from me be restored.

The most glorious judges said: If anytiring belonging to the most reverend
bishop Bassianus personally has been taken from him, either by the most reverend
bishop Stephen, or by any other persons whatsoever, this shall be restored,
after judicial proof, by them who took it away or caused it to be taken.

DECREE WITH REGARD TO NICOMEDIA.

SESSION XIII.

(Labbe and Cossart, Concilia, Tom. IV., col. 715.)

The most glorious judges said [after the reading of the imperial letters was
finished]: These divine letters say nothing whatever with regard to the episcopate,
but both refer to honour belonging to metropolitan cities. But the sacred letters
of Valentinian and Valens of divine memory, which then bestowed metropolitan
rights upon the city of Nice, carefully provided that nothing should be taken
away from other cities. And the canon of the holy fathers decreed that there
should be one metropolis in each province. What therefore is the pleasure of
the holy synod in this matter?

The holy synod cried out: Let the canons be kept. Let the canons be sufficient.

Atticus the most reverend bishop of old Nicepolis in Epirus said: The canon
thus defines, that a metropolitan should have jurisdiction in each province,
and he should constitute all the bishops who are in that province. And this
is the meaning of the canon. Now the bishop of Nicomedia, since from the beginning
this was a metropolis, ought to ordain all the bishops who are in that province.

The holy synod said: This is what we all wish, this we all pray for, let this
everywhere be observed, this is pleasing to all of us.

John, Constantine, Patrick [Peter] and the rest of the most reverend bishops
of the Pentic diocese [through John who was one of them] said: The canons recognize
the one more ancient as the metropolitan. And it is manifest that the most
religious bishop of Nicemedia has the right of the ordination, and since the
laws (as your magnificence has seen) have honoured Nice with the name only
of metropolis, and so made its bishop superior to the rest of the bishops of
the province in honour only.

The holy synod said: They have taught in accordance with the canons, beautifully
have they taught. We all say the same things.

[Aetius, Archdeacon of Constantinople, then put in a plea to save the rights
of the throne of the royal city.]

The most glorious judges said: The most reverend the bishop of Nicomedia shall
have the authority of metropolitan over the churches of the province of Bithynia,
and Nice shall have the honour only of Metropolitical rank, submitting itself
according to the example of the other bishops of the province of Nicomedia.
For such is the pleasure of the Holy Synod.

THE XXX CANONS OF THE HOLY AND FOURTH SYNODS, OF CHALCEDON.

CANON I.

WE have judged it fight that the canons of the Holy Fathers made in every
synod even until now, should remain in force.

CANON II.

IF any Bishop should ordain for money, and put to sale a grace which cannot
be sold, and for money ordain a bishop, or chorepiscopus, or presbyters, or
deacons, or any other of those who are counted among the clergy; or if through
lust of gain he should nominate for money a steward, or advocate, or prosmonarius,
or any one whatever who is on the roll of the Church, let him who is convicted
of this forfeit his own rank; and let him who is ordained be nothing profited
by the purchased ordination or promotion; but let him be removed from the dignity
or charge he has obtained for money. And if any one should be found negotiating
such shameful and unlawful transactions, let him also, if he is a clergyman,
be deposed from his rank, and if he is a layman or monk, let him be anathematized.

CANON III.

IT has come to [the knowledge of] the holy Synod that certain of those who
are enrolled among the clergy have, through lust of gain, become hirers of
other men's possessions, and make contracts pertaining to secular affairs,
lightly esteeming the service of God, and slip into the houses of secular persons,
whose property they undertake through covetousness to manage. Wherefore the
great and holy Synod decrees that henceforth no bishop, clergyman, nor monk
shall hire possessions, or engage in business, or occupy himself in worldly
engagements, unless he shall be called by the law to the guardianship of minors,
from which there is no escape; or unless the bishop of the city shall commit
to him the care of ecclesiastical business, or of unprovided orphans or widows
and of persons who stand especially in need of the Church's help, through the
fear of God. And if any one shall hereafter transgress these decrees, he shall
be subjected to ecclesiastical penalties.

CANON IV.

LET those who truly and sincerely lead the monastic life be counted worthy
of becoming honour; but, forasmuch as certain persons using the pretext of
monasticism bring confusion both upon the churches and into political affairs
by going about promiscuously in the cities, and at the same time seeking to
establish Monasteries for themselves; it is decreed that no one anywhere build
or found a monastery or oratory contrary to the will of the bishop of the city;
and that the monks in every city and district shall be subject to the bishop,
and embrace a quiet course of life, and give themselves only to fasting and
prayer, remaining permanently in the places in which they were set apart; and
they shall meddle neither in ecclesiastical nor in secular affairs, nor leave
their own monasteries to take part in such; unless, indeed, they should at
any time through urgent necessity be appointed thereto by the bishop of the
city. And no slave shall be received into any monastery to become a monk against
the will of his master. And if any one shall transgress this our judgment,
we have decreed that he shall be excommunicated, that the name of God be not
blasphemed. But the bishop of the city must make the needful provision for
the monasteries.

CANON V.

CONCERNING bishops or clergymen who go about from city to city, it is decreed
that the canons enacted by the Holy Fathers shall still retain their force.

CANON VI.

NEITHER presbyter, deacon, nor any of the ecclesiastical order shall be ordained
at large, nor unless the person ordained is particularly appointed to a church
in a city or village, or to a martyry, or to a monastery. And if any have been
ordained without a charge, the holy Synod decrees, to the reproach of the ordainer,
that such an ordination shall be inoperative, and that such shall nowhere be
suffered to officiate.

CANON VII.

WE have decreed that those who have once been enrolled among the clergy, or
have been made monks, shall accept neither a military charge nor any secular
dignity; and if they shall presume to do so and not repent in such wise as
to turn again to that which they had first chosen for the love of God, they
shall be anathematized.

CANON VIII.

LET the clergy of the poor-houses, monasteries, and martyries remain under
the authority of the bishops in every city according to the tradition of the
holy Fathers; and let no one arrogantly cast off the rule of his own bishop;
and if any shall contravene this canon in any way whatever, and will not be
subject to their own bishop, if they be clergy, let them be subjected to canonical
censure, and if they be monks or laymen, let them be excommunicated.

CANON IX.

IF any Clergyman have a matter against another clergyman, he shall not forsake
his bishop and run to secular courts; but let him first lay open the matter
before his own Bishop, or let the matter be submitted to any person whom each
of the parties may, with the Bishop's consent, select. And if any one shall
contravene these decrees, let him be subjected to canonical penalties. And
if a clergyman have a complaint against his own or any other bishop, let it
be decided by the synod of the province. And if a bishop or clergyman should
have a difference with the metropolitan of the province, let him have recourse
to the Exarch of the Diocese, or to the throne of the Imperial City of Constantinople,
and there let it be tried.

CANON X.

IT shall not be lawful for a clergyman to be at the same time enrolled in
the churches of two cities, that is, in the church in which he was at first
ordained, and in another to which, because it is greater, he has removed from
lust of empty honour. And those who do so shall be returned to their own church
in which they were originally ordained, and there only shall they minister.
But if any one has heretofore been removed from one church to another, he shall
not intermeddle with the affairs of his former church, nor with the martyries,
almshouses, and hostels belonging to it. And if, after the decree of this great
and ecumenical Synod, any shall dare to do any of these things now forbidden,
the synod decrees that he shall be degraded from his rank.
CANON XI.

WE have
decreed that the poor and those needing assistance shall travel, after examination,
with letters
merely
pacifical from the church, and not with letters
commendatory, inasmuch as letters commendatory ought to be given only to persons
who are open to suspicion•

CANON XII.

IT has come to our knowledge that certain persons, contrary to the laws of
the Church, having had recourse to secular powers, have by means of imperial
rescripts divided one Province into two, so that there are consequently two
metropolitans in one province; therefore the holy Synod has decreed that for
the future no such thing shall be attempted by a bishop, since he who shall
undertake it shall be degraded from his rank. But the cities which have already
been honoured by means of imperial letters with the name of metropolis, and
the bishops in charge of them, shall take the bare title, all metropolitan
rights being preserved to the true Metropolis.

CANON XIII.

STRANGE and unknown clergymen without letters commendatory from their own
Bishop, are absolutely prohibited from officiating in another city.

CANON XIV.

Since in certain provinces it is permitted to the readers and singers to marry,
the holy Synod has decreed that it shall not be lawful for any of them to take
a wife that is heterodox. But those who have already begotten children of such
a marriage, if they have already had their children baptized among the heretics,
must bring them into the communion of the Catholic Church; but if they have
not had them baptized, they may not hereafter baptize them among heretics,
nor give them in marriage to a heretic, or a Jew, or a heathen, unless the
person marrying the orthodox child shall promise to come over to the orthodox
faith. And if any one shah transgress this decree of the holy synod, let him
be subjected to canonical censure.

NOTES.

ARISTENUS.

The tenth and thirty-first canons of the Synod of Laodicea and the second
of the Sixth Synod in Trullo, and this present canon forbid one of the orthodox
to be joined in marriage with a woman who is a heretic, or vice versa. But
if any of the Cantors or Lectors had taken a wife of another sect before these
canons were set forth, and had had children by her, and had had them baptized
while yet he remained among the heretics, l these he should bring to the communion
of the Catholic Church. But if they had not yet been baptized, he must not
turn back and have them baptized among heretics. But departing thence let him
lead them to the Catholic Church and enrich them with divine baptism.

CANON XV.

A WOMAN shall not receive the laying on of hands as a deaconess under forty
years of age, and then only after searching examination. And if, after she
has had hands laid on her and has continued for a time to minister, she shall
despise the grace of God and give herself in marriage, she shall be anathematized
and the man united to her.

CANON XVI.

It is not lawful for a virgin who has dedicated herself to the Lord God, nor
for monks, to marry; and if they are found to have done this, let them be excommunicated.
But we decree that in every place the bishop shall have the power of indulgence
towards them.

CANON XVII.

Outlying or rural parishes shall in every province remain subject to the bishops
who now have jurisdiction over them, particularly if the bishops have peaceably
and continuously governed them for the space of thirty years. But if within
thirty years there has been, or is, any dispute concerning them, it is lawful
for those who hold themselves aggrieved to bring their cause before the synod
of the province. And if any one be wronged by his metropolitan, let the matter
be decided by the exarch of the diocese or by the throne of Constantinople,
as aforesaid. And if any city has been, or shall hereafter be newly erected
by imperial authority, let the order of the ecclesiastical parishes follow
the political and municipal example.

CANON XVIII.

The crime of conspiracy or banding together is utterly prohibited even by
the secular law, and much more ought it to be forbidden in the Church of God.
Therefore, if any, whether clergymen or monks, should be detected in conspiring
or banding together, or hatching plots against their bishops or fellow-clergy,
they shall by all means be deposed from their own rank.

CANON XIX.

WHEREAS it has come to our ears that in the provinces the Canonical Synods
of Bishops are not held, and that on this account many ecclesiastical matters
which need reformation are neglected; therefore, according to the canons of
the holy Fathers, the holy Synod decrees that the bishops of every province
shall twice in the year assemble together where the bishop of the Metropolis
shall approve, and shall then settle whatever matters may have arisen. And
bishops, who do not attend, but remain in their own cities, though they are
in good health and free from any unavoidable and necessary business, shall
receive a brotherly admonition.

CANON XX.

It shall not be lawful, as we have already decreed, for clergymen officiating
in one church to be appointed to the church of another city, but they shall
cleave to that in which they were first thought worthy to minister; those,
however, being excepted, who have been driven by necessity from their own country,
and have therefore removed to another church. And if, after this decree, any
bishop shall receive a clergyman belonging to another bishop, it is decreed
that both the received and the receiver shall be excommunicated until such
time as the clergyman who has removed shall have returned to his own church.

CANON XXI.

CLERGYMEN and laymen bringing charges against bishops or clergymen are not
to be received loosely and without examination, as accusers, but their own
character shall first be investigated.

CANON XXII.

IT is not lawful for clergymen, after the death of their bishop, to seize
what belongs to him, as has been forbidden also by the ancient canons; and
those who do so shall be in danger of degradation from their own rank.

CANON XXIII.

IT has come to the hearing of the holy Synod that certain clergymen and monks,
having no authority from their own bishop, and sometimes, indeed, while under
sentence of excommunication by him, betake themselves to the imperial Constantinople,
and remain there for a long time, raising disturbances and troubling the ecclesiastical
state, and turning men's houses upside down. Therefore the holy Synod has determined
that such persons be first notified by the Advocate of the most holy Church
of Constantinople to depart from the imperial city; and if they shall shamelessly
continue in the same practices, that they shall be expelled by the same Advocate
even against their will, and return to their own places.

CANON XXIV.

MONASTERIES, which have once been consecrated with the consent of the bishop,
shall remain monasteries for ever, and the property belonging to them shall
be preserved, and they shall never again become secular dwellings.And they
who shall permit this to be done shall be liable to ecclesiastical penalties.

CANON XXV.

FORASMUCH as certain of the metropolitans, as we have heard, neglect the flocks
committed to them, and delay the ordinations of bishops the holy Synod has
decided that the ordinations of bishops shall take place within three months,
unless an inevitable necessity should some time require the term of delay to
be prolonged. And if he shall not do this, he shall be liable to ecclesiastical
penalties, and the income of the widowed church shall be kept safe by the steward
of the same Church.

CANON XXVI.

FORASMUCH as we have heard that in certain churches the bishops managed the
church-business without stewards, it has seemed good that every church having
a bishop shall have also a steward from among its own clergy, who shall manage
the church business under the sanction of his own bishop; that so the administration
of the church may not be without a witness; and that thus the goods of the
church may not be squandered, nor reproach be brought upon the priesthood;
and if he [i.e., the Bishop] will not do this, he shall be subjected to the
divine canons.

CANON XXVII.

THE holy Synod has decreed that those who forcibly carry off women under pretence
of marriage, and the alders or abettors of such ravishers, shall be degraded
if clergymen, and if laymen be anathematized.

CANON XXVIII.

FOLLOWING
in all things the decisions of the holy Fathers, and acknowledging the canon,
which has
been just read,
of the One Hundred and Fifty Bishops beloved-of-God
(who assembled in the imperial city of Constantinople, which is New Rome, in
the time of the Emperor Theodosius of happy memory), we also do enact and decree
the same things concerning the privileges of the most holy Church of Constantinople,
which is New Rome. For the Fathers rightly granted privileges to the throne
of old Rome, because it was the royal city. And the One Hundred and Fifty most
religious Bishops, actuated by the same consideration, gave equal privileges
(<greek>isa</greek> <greek>presbeia</greek>) to the
most holy throne of New Rome, justly judging that the city which is honoured
with the Sovereignty and the Senate, and enjoys equal privileges with the old
imperial Rome, should in ecclesiastical matters also be magnified as she is,
and rank next after her; so that, in the Pontic, the Asian, and the Thracian
dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid
as are among the barbarians, should be ordained by the aforesaid most holy
throne of the most holy Church of Constantinople; every metropolitan of the
aforesaid dioceses, together with the bishops of his province, ordaining his
own provincial bishops, as has been declared by the divine canons; but that,
as has been above said, the metropolitans of the aforesaid Dioceses should
be ordained by the archbishop of Constantinople, after the proper elections
have been held according to custom and have been reported to him.

CANON XXIX.

It is sacrilege to degrade a bishop to the rank of a presbyter; but, if they
are for just cause removed from episcopal functions, neither ought they to
have the position of a Presbyter; and if they have been displaced without any
charge, they shall be restored to their episcopal dignity.

And Anatolius, the most reverend Archbishop of Constantinople, said: If those
who are alleged to have been removed from the episcopal dignity to the order
of presbyter, have indeed been condemned for any sufficient causes, clearly
they are not worthy of the honour of a presbyter. But if they have been forced
down into the lower rank without just cause, they are worthy, if they appear
guiltless, to receive again both the dignity and priesthood of the Episcopate.

And all the most reverend Bishops cried out:

The judgment of the Fathers is right. We all say the same.The Fathers have
righteously decided. Let the sentence of the Archbishops prevail.

And the most magnificent and glorious judges said:

Let the pleasure of the Holy Synod be established for all time.

CANON XXX.

SINCE the most religious bishops of Egypt have postponed for the present their
subscription to the letter of the most holy Archbishop Leo, not because they
oppose the Catholic Faith, but because they declare that it is the custom in
the Egyptian diocese to do no such tiring without the consent and order of
their Archbishop, and ask to be excused until the ordination of the new bishop
of the metropolis of Alexandria, it has seemed to us reasonable and kind that
this concession should be made to them, they remaining in their official habit
in the imperial city until the Archbishop of the Metropolis of Alexandria shall
have been ordained.

And the most religious Bishop Paschasinus, representative of the Apostolic
throne for Rome(1)], said:

If your authority suggests and commands that any indulgence be shewn to them,
let them give securities that they will not depart from this city until the
city of Alexandria receives a Bishop.

And the most magnificent and glorious judges, and the whole Senate, said:
Let the sentence of the most holy Paschasinus be confirmed.

And therefore let them [.i.e., the most religious Bishops of the Egyptians]
remain in their official habit, either giving securities, if they can, or being
bound by the obligation of an oath.

EXTRACTS FROM THE ACTS.

SESSION XVI.

(Labbe and Cossart, Concilia, Tom. IV., col. 794.)

Paschasinus and Lucentius, the most reverend bishops, holding file place of
the Apostolic See, said: If your magnificence so orders, we have something
to lay before you.

The most glorious judges, said: Say what you wish. The most holy Paschasinus
the bishop, holding the place of Rome, said: The rulers of the world, taking
care of the holy Catholic faith, by which their kingdom and glory is increased,
have deigned to define this, in order that unity through a holy peace may be
preserved through all the churches. But with still greater care their clemency
has vouchsafed to provide for the future, so that no contention may spring
up again between God's bishops, nor any schisms, nor any scandal. But yesterday
after your excellencies and our humility had left, it is said that certain
decrees were made, which we esteem to have been done contrary to the canons,
and contrary to ecclesiastical discipline. We request that your magnificence
order these things to be read, that all the brethren may know whether the things
done are just or unjust.

The most glorious judges said: If anything was done after our levering let
it be read.

And before
the reading, Aetius, the Archdeacon of the Church of Constantinople said:
It is certain
that the
matters touching the faith received a suitable
form. But it is customary at synods, after those things which are chiefest
of all shall have been defined, that other flyings also which are necessary
should be examined and put into shape. We have, I mean the most holy Church
of Constantinople has, manifestly things to be attended to. We asked the lord
bishops (<greek>knriois</greek> <greek>tois</greek> <greek>episkopois</greek>)
from Rome, to join with us in these matters, but they declined, saying they
had received no instructions on the subject. We referred the matter to your
magnificence and you bid the holy Synod to consider this very point. And when
your magnificence had gone forth, as the affair was one of common interest,
the most holy bishops, standing up, prayed that this thing might be done. And
they were present here, and this was done in no hidden nor secret fashion,
but in due course and in accordance with file canons.

The most glorious judges said: Let the acts be read.

[ The canon (number XXVIII.), was then read, and the signatures, in all 192,
including the bishops of Antioch, Jerusalem, and Heraclea, but not Thaiassius
of Caesarea who afterwards assented. Only a week before 350 had signed the
Definition of faith. When the last name was read a debate arose as follows.
(Col. 810.).]

Lucentius, the most reverend bishop and legate of the Apostolic See, said:
In the first place let your excellency notice that it was brought to pass by
circumventing the holy bishops so that they were forced to sign the as yet
unwritten canons, of which they made mention. [The Greek reads a little differently
(I have followed the Latin as it is supposed by the critics to be more pure
than the Greek we now have): Your excellency has perceived how many firings
were done in the presence of the bishops, in order that no one might be forced
to sign the aforementioned canons; defining by necessity.]

The most reverend bishops cried out: No one was forced.

Lucentius
the most reverend bishop and legate of the Apostolic See, said: It is manifest
that the decrees
of
the 318 have been put aside, and that mention
only has been made of those of the 150, which are not found to have any place
in the synodical canons, and which were made as they acknowledge eighty years
ago. If therefore they enjoyed this privilege during these years, what do they
seek for now? If they never used it, why seek it? [The Greek reads: "It
is manifest that the present decrees have been added to the decrees of the
318 and to those of the 150 after them, decrees not received into the synodical
canons, these things they pretend to be defined. If therefore in these times
they used this benefit what now do they seek which according to the canons
they had not used?]

Aetius, the archdeacon of the most holy Church of Constantinople, said: If
on this subject they had received any commands, let them be brought forward.

Bonifacius,
a presbyter and vicar of the Apostolic See, said: The most blessed and Apostolic
Pope,
among other
things, gave us this commandment. And he read
from the chart, "The rulings of the holy fathers shall with no rashness
be violated or diminished. Let the dignity of our person in all ways be guarded
by you. And if any, influenced by the power of his own city, should undertake
to make usurpations, withstand this with suitable firmness."

The most glorious judges said: Let each party quote the canons.

Paschasinus,
the most reverend bishop and representative, read: Canon Six of the 318 holy
fathers, "The Roman Church hath always had the primacy.
Let Egypt therefore so hold itself that the bishop of Alexandria have the authority
over all, for this is also the custom as regards the bishop of Rome. So too
at Antioch and in the other provinces let the churches of the larger cities
have the primacy. [In the Greek "let the primacy be kept to the churches;" a
sentence which I do not understand, unless it means that for the advantage
of the churches the primatial rights of Antioch must be upheld. But such a
sentiment one would expect to find rather in the Latin than in the Greek.]
And one thing is abundantly clear, that if any one shall have been ordained
bishop contrary to the will of the metropolitan, this great synod has decreed
that such an one ought not to be bishop. If however the judgment of all his
own [fellows] is reasonable and according to the canons, and if two or three
dissent through their own obstinacy, then let the vote of the majority prevail.
For a custom has prevailed, and it is an ancient tradition, that the bishop
of Jerusalem be honoured, let him have his consequent honour, but the rights
of his own metropolis must be preserved."

Constantine,
the secretary, read from a, book handed him by Aetius, the archdeacon; Canon
Six of the
318 holy
Fathers. "Let the ancient customs prevail, those
of Egypt,

AGREED STATEMENT ON CHRISTOLOGY

(1988 A.D.---Between the Coptic Orthodox Church of Alexandria [Egypt] and
the Catholic Church)

"We
believe that our Lord, God and Saviour Jesus Christ, the Incarnate-Logos
is perfect in
His Divinity
and perfect in His Humanity. He made His Humanity
One with His Divinity without Mixture, nor Mingling, nor Confusion. His Divinity
was not separated from His humanity even for a moment or twinkling of an eye.

At the
same time, we anathematize the Doctrines of both Nestorius and Eutyches."